Before I go on to point out the broad principles of action that flow from this wide conception of Socialism, I may perhaps give a section to elucidating that opposition of hate and love I made when I dealt with the class war. I have already used the word love several times; it is an ambiguous word and it may be well to spend a few words in making clear the sense in which it is used here. I use it in a very broad sense to convey all that complex of motives, impulses, sentiments, that incline us to find our happiness and satisfactions in the happiness and sympathy of others. Essentially it is a synthetic force in human affairs, the merger tendency, a linking force, an expression in personal will and feeling of the common element and interest. It insists upon resemblances and shares and sympathies. And hate, I take it, is the emotional aspect of antagonism, it is the expression in personal will and feeling of the individual’s separation from others. It is the competing and destructive tendency. So long as we are individuals and members of a species, we must needs both hate and love. But because I believe, as I have already confessed, that the oneness of the species is a greater fact than individuality, and that we individuals are temporary separations from a collective purpose, and since hate eliminates itself by eliminating its objects, whilst love multiplies itself by multiplying its objects, so love must be a thing more comprehensive and enduring than hate.

Moreover, hate must be in its nature a good thing. We individuals exist as such, I believe, for the purpose in things, and our separations and antagonisms serve that purpose. We play against each other like hammer and anvil. But the synthesis of a collective will in humanity, which is I believe our human and terrestrial share in that purpose, is an idea that carries with it a conception of a secular alteration in the scope and method of both love and hate. Both widen and change with man’s widening and developing apprehension of the purpose he serves. The savage man loves in gusts a fellow creature or so about him, and fears and hates all other people. Every expansion of his scope and ideas widens either circle. The common man of our civilized world loves not only many of his friends and associates systematically and enduringly, but dimly he loves also his city and his country, his creed and his race; he loves it may be less intensely but over a far wider field and much more steadily. But he hates also more widely if less passionately and vehemently than a savage, and since love makes rather harmony and peace and hate rather conflict and events, one may easily be led to suppose that hate is the ruling motive in human affairs. Men band themselves together in leagues and loyalties, in cults and organizations and nationalities, and it is often hard to say whether the bond is one of love for the association or hatred of those to whom the association is antagonized. The two things pass insensibly into one another. London people have recently seen an edifying instance of the transition, in the Brown Dog statue riots. A number of people drawn together by their common pity for animal suffering, by love indeed of the most disinterested sort, had so forgotten their initial spirit as to erect a monument with an inscription at once recklessly untruthful, spiteful in spirit and particularly vexatious to one great medical school of London. They have provoked riots and placarded London with taunts and irritating misrepresentation of the spirit of medical research............